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But a great majority of mankind, misled by a wrong desire, cry, "No sum is enough; because
you are esteemed in proportion to what you possess." What can one do to such a tribe as this?
Why, bid them be wretched, since their inclination prompts them to it. As a certain person is
recorded [to have lived] at Athens,
[65]
covetous and rich, who was wont to despise the talk of the people
in this manner: "The crowd hiss me; but I applaud myself at home, as soon as I contemplate my
money in my chest." The thirsty Tantalus catches at the streams, which elude his lips. Why do
you laugh? The name changed, the tale is told of you.
[70]
You sleep upon your bags, heaped up on every side, gaping over them, and are obliged to
abstain from them, as if they were consecrated things, or to amuse yourself with them as you
would with pictures. Are you ignorant of what value money has, what use it can afford? Bread,
herbs, a bottle of wine may be purchased; to which [necessaries],
[75]
add [such others], as, being withheld, human nature would be uneasy with itself.
What, to watch half dead with terror, night and day, to dread profligate thieves, fire, and
your slaves, lest they should run away and plunder you; is this delightful? I should always
wish to be very poor in possessions held upon these terms.

[80]
But if your body should be disordered by being seized
with a cold, or any other casualty should confine you to your bed, have you one that will
abide by you, prepare medicines, entreat the physician that he would set you upon your feet,
and restore you to your children and dear relations?

Neither your wife, nor your son, desires your recovery;
[85]
all your neighbors, acquaintances, [nay the very] boys and girls hate you. Do you wonder
that no one tenders you the affection which you do not merit, since you prefer your money to
every thing else? If you think to retain, and preserve as friends, the relations which nature
gives you, without taking any pains;
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wretch that you
are, you lose your labor equally, as if any one should train an ass to be obedient to the
rein, and run in the Campus [Martius]. Finally, let there be some end to your search; and, as
your riches increase, be in less dread of poverty; and begin to cease from your toil, that
being acquired which you coveted:
[95]
nor do as did one
Umidius (it is no tedious story), who was so rich that he measured his money, so sordid that
he never clothed himself any better than a slave; and, even to his last moments, was in dread
lest want of bread should oppress him: but his freed-woman,
[100]
the bravest of all the daughters of Tyndarus,1 cut him in two with a hatchet. "What therefore do you persuade me to? That I should
lead the life of Naevius, or in such a manner as a Nomentanus?"

You are going [now] to make things tally, that are contradictory in their natures.2 When I bid you not be a miser, I do not order you to become a debauchee or a prodigal.

[105]
There is some difference between the case of
Tanais and his son-in-law Visellius: there is a mean
in things; finally, there are certain boundaries, on either side of which moral rectitude can
not exist. I return now whence I digressed. Does no one, after the miser's example, like his
own station, but rather praise those who have different pursuits;
[110]
and pines, because his neighbor's she-goat bears a more distended udder; nor
considers himself in relation to the greater multitude of poor; but labors to surpass, first
one, and then another? Thus the richer man is always an obstacle to one that is hastening [to
be rich]:
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as when the courser whirls along the chariot,
dismissed from the place of starting; the charioteer presses upon those horses which outstrip
his own, despising him that is left behind coming on among the last. Hence it is, that we
rarely find a man who can say he has lived happy, and content with his past life, can retire
from the world like a satisfied guest.3
[120]
Enough for the present: nor will I add one word more,
lest you should suspect that I have plundered the escrutoire of the blear-eyed Crispinus.

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